The means of escaping from this endless sa/ms/ara, the way out of which can never be found by the non-enlightened soul, are furnished by the Veda. The karmaka/nd/a indeed, whose purport it is to enjoin certain actions, cannot lead to final release; for even the most meritorious works necessarily lead to new forms of embodied existence. And in the j/n/anaka/nd/a of the Veda also two different parts have to be distinguished, viz., firstly, those chapters and passages which treat of Brahman in so far as related to the world, and hence characterised by various attributes, i.e. of I/s/vara or the lower Brahman; and, secondly, those texts which set forth the nature of the highest Brahman transcending all qualities, and the fundamental identity of the individual soul with that highest Brahman. Devout meditation on Brahman as suggested by passages of the former kind does not directly lead to final emancipation; the pious worshipper passes on his death into the world of the lower Brahman only, where he continues to exist as a distinct individual soul--although in the enjoyment of great power and knowledge--until at last he reaches the highest knowledge, and, through it, final release.--That student of the Veda, on the other hand, whose soul has been enlightened by the texts embodying the higher knowledge of Brahman, whom passages such as the great saying, 'That art thou,' have taught that there is no difference between his true Self and the highest Self, obtains at the moment of death immediate final release, i.e. he withdraws altogether from the influence of Maya, and asserts himself in his true nature, which is nothing else but the absolute highest Brahman.